Kālikāstotram
Hymn paying homage to Kālikā
अथ
कालिकास्तोत्रम् ।
Atha
Kālikāstotram |
And now (atha), the Kālikāstotram begins (kālikā-stotram). |
सिततरसंविदवाप्यं सदसत्कलनाविहीनमनुपाधि ।
जयति जगत्त्रयरूपं नीरूपं देवि ते रूपम् ॥१॥
Sitatarasaṃvidavāpyaṃ sadasatkalanāvihīnamanupādhi |
Jayati jagattrayarūpaṃ nīrūpaṃ devi te rūpam || 1 ||
Oh Devī (devi)! Supreme (jayati) is your (te) formless (nīrūpam) Nature (rūpam), which assumes the forms of the three worlds (jagat-traya-rūpam), and completely free of the notions of being and non-being (sat-asat-kalanā-vihīnam). Unaltered by any deceit (anupādhi), It is obtainable by Pristine Consciousness alone (sita-tara-saṃvid-avāpyam). || 1 ||
एकमनेकाकारं प्रसृतजगद्व्याप्तिविकृतिपरिहीनम् ।
जयति तवाद्वयरूपं विमलमलं चित्स्वरूपाख्यम् ॥२॥
Ekamanekākāraṃ prasṛtajagadvyāptivikṛtiparihīnam |
Jayati tavādvayarūpaṃ vimalamalaṃ citsvarūpākhyam || 2 ||
Supreme (jayati) is your (tava) non-dualistic Nature (advaya-rūpam), known as the Essential Nature of Consciousness (cit-sva-rūpa-ākhyam). It is the sole (ekam) formation of multiplicity (aneka-akāram), free of any flowing modifications which pervades the universe (pra-sṛta-jagat-vyāpti-vikṛti-pari-hīnam), and devoid of all the impurities (vimala-malam). || 2 ||
जयति तवोच्छलदन्तः स्वच्छेच्छायाः स्वविग्रहग्रहणम् ।
किमपि निरुत्तरसहजस्वरूपसंवित्प्रकाशमयम् ॥३॥
Jayati tavocchaladantaḥ svacchecchāyāḥ svavigrahagrahaṇam |
Kimapi niruttarasahajasvarūpasaṃvitprakāśamayam || 3 ||
Supreme (jayati) is your (tava) ineffable (kim…api) grasping of your own Self (sva-vigraha-grahaṇam), which consists of the Light of the Consciousness of one’s innate and silenced Essential Nature (niruttara-sahaja-sva-rūpa-saṃvit-prakāśa-mayam), and bursts forth (ucchalat) internally -i.e. in subjectivity- (antaḥ) by your Free Will (svaccha-icchāyāḥ). || 3 ||
वान्त्वा समस्तकालं भूत्या झंकारघोरमूर्तिमपि ।
निग्रहमस्मिन्कृत्वानुग्रहमपि कुर्वती जयसि ॥४॥
Vāntvā samastakālaṃ bhūtyā jhaṃkāraghoramūrtimapi |
Nigrahamasminkṛtvānugrahamapi kurvatī jayasi || 4 ||
After manifesting the all-pervading Time (vāntvā…samasta-kālam) as worldly existence (bhūtyā), even though (api) it appears as the fearful noise in one’s mind (jhaṃ-kāra-ghora-mūrtim), You truly (api) bestow (kurvatī) Grace (anugraham) by removing it (ni-graham…kṛtvā…asmin). That is how Supreme you are (jayasi). || 4 ||
कालस्य कालि देहं विभज्य मुनिपञ्चसंख्यया भिन्नम् ।
स्वस्मिन्विराजमानं तद्रूपं कुर्वती जयसि ॥५॥
Kālasya kāli dehaṃ vibhajya munipañcasaṃkhyayā bhinnam |
Svasminvirājamānaṃ tadrūpaṃ kurvatī jayasi || 5 ||
Having divided (vibhajya) the body (deham) of Time (kālasya), you manifest (kurvatī) its (tat) nature or form (rūpam), divided (bhinnam) by counting seven and five --i.e. twelve-- (muni-pañca-saṃkhyayā), and shining (virājamānam) in your Self (svasmin). Oh Kālī (kāli)! You are Supreme (jayasi). || 5 ||
Notes:
The word ‘muni’ or ‘seer’ is a symbol of the number seven, due to the Plough constellation, which is the collection of the seven celestial muni-s, rotating around the Polaris or Dhruvaḥ --lit. ‘fixed’--.
भैरवरूपी कालः सृजति जगत्कारणादिकीटान्तम् ।
इच्छावशेन यस्याः सा त्वं भुवनाम्बिका जयसि ॥६॥
Bhairavarūpī kālaḥ sṛjati jagatkāraṇādikīṭāntam |
Icchāvaśena yasyāḥ sā tvaṃ bhuvanāmbikā jayasi || 6 ||
You (tvam) are the (sā) Supreme (jayasi) Mother of the Universe (bhuvana-ambikā)! By your Will-power (yasyāḥ…icchā-vaśena), Time (kālaḥ) manifests (sṛjati) the universe (jagat) in a fearsome way (bhairava-rūpī), beginning with the cause of the world, and ending in the smallest worm (kāraṇa-ādi-kīṭā-antam). || 6 ||
जयति शशाङ्कदिवाकरपावकधामत्रयान्तरव्यापि ।
जननि तव किमपि विमलं स्वरूपरूपं परं धाम ॥७॥
Jayati śaśāṅkadivākarapāvakadhāmatrayāntaravyāpi |
Janani tava kimapi vimalaṃ svarūparūpaṃ paraṃ dhāma || 7 ||
Oh Mother (janani)! Supreme (jayati) is your (tava) indescribable (kim-api) and spotless (vimalam) Form, one’s own Essential Nature (sva-rūpa-rūpam), the Supreme (param) Abode (dhāma), which pervades the core of the three stages of the Moon, the Sun and the Light --i.e. the object, the cognition and the subject-- (śaśāṅka‑divākara-pāvaka-dhāma-traya-antara-vyāpi). || 7 ||
एकं स्वरूपरूपं प्रसरस्थितिविलयभेदतस्त्रिविधम् ।
प्रत्येकमुदयसंस्थितिलयविश्रमतश्चतुर्विधं तदपि ॥८॥
इति वसुपञ्चकसंख्यं विधाय सहजस्वरूपमात्मीयम् ।
विश्वविवर्तावर्त प्रवर्तकं जयति ते रूपम् ॥९॥
Ekaṃ svarūparūpaṃ prasarasthitivilayabhedatastrividham |
Pratyekamudayasaṃsthitilayaviśramataścaturvidhaṃ tadapi || 8 ||
Iti vasupañcakasaṃkhyaṃ vidhāya sahajasvarūpamātmīyam |
Viśvavivartāvarta pravartakaṃ jayati te rūpam || 9 ||
Supreme (jayati) is Your (te) Form (rūpam), the (tat) sole (ekam) nature of one’s own Essence (sva-rūpa-rūpam), made threefold (tri-vidham) according to the divisions of Manifestation, Maintenance and Dissolution (pra-sara-sthiti-vilaya-bhedataḥ), which are one by one (prati-ekam) fourfold (catur-vidham) through the divisions of Rising, Establishment, Withdrawal and Resting --i.e. counts twelve so far-- (udaya-saṃsthiti-laya-viśramataḥ). And (api) having taken (vidhāya) one’s own (ātmīyam) Innate Essential Nature (sahaja-sva-rūpam), which sets the whirlpool of the world and of mind in motion (viśva-vivarta-āvarta-pra-vartakam), counts Thirteen (iti…vasu-paṃcaka-saṃkhyam). || 8-9 ||
सदसद्विभेदसूतेर्दलनपरा कापि सहजसंवित्तिः ।
उदिता त्वमेव भगवति जयसि जयाद्येन रूपेण ॥१०॥
Sadasadvibhedasūterdalanaparā kāpi sahajasaṃvittiḥ |
Uditā tvameva bhagavati jayasi jayādyena rūpeṇa || 10 ||
Oh Bhagavatī (bhagavati)! You (tvam) alone (eva) are emerging (uditā) as the ineffable (kā-api) Innate Consciousness (sahaja-saṃvittiḥ), devoted to destroying (dalana-parā) the production of the divisions of being and non-being (sat-asat-vibheda-sūteḥ). As it primarily manifests as your victory over the senses (jayādyena…rūpeṇa…yena), You are Supreme (jayasi)! || 10 ||
जयति समस्तचराचरविचित्रविश्वप्रपञ्चरचनोर्मि ।
अमलस्वभावजलधौ शान्तं कान्तं च ते रूपम् ॥११॥
Jayati samastacarācaravicitraviśvaprapañcaracanormi |
Amalasvabhāvajaladhau śāntaṃ kāntaṃ ca te rūpam || 11 ||
Supreme (jayati) is your (te) pleasing (kāntam) and (ca) peaceful (śāntam) Nature (rūpam) in the ocean of one’s own Spotless Essence (amala-sva-bhāva-jaladhau), waving with creation, which expands as the manifold world, composed of all the movable and immovable entities (samasta-carā-cara-vicitra-viśva-prapañca-racana-urmi). || 11 ||
सहजोल्लासविकासप्रपूरिताशेषविश्वविभवैषा ।
पूर्णा तवाम्ब मूर्तिर्जयति परानन्दसंपूर्णा ॥१२॥
Sahajollāsavikāsaprapūritāśeṣaviśvavibhavaiṣā |
Pūrṇā tavāmba mūrtirjayati parānandasaṃpūrṇā || 12 ||
Oh Mother (amba)! This (eṣā) Glory of the entire world is filled with the expansion of your innate creativity (sahaja-ullāsa-vikāsa-pra-pūrita-aśeṣa-viśva-vibhavā). It is your (tava) expanded (pūrṇā) form (mūrtiḥ), and since it is completely full of Supreme Joy (parā-ānanda-saṃpūrṇā), You are Supreme (jayati). || 12 ||
कवलितसकलजगत्त्रयविकटमहाकालकवलनोद्युक्ता ।
उपभुक्तभावविभवप्रभवापि कृशोदरी जयसि ॥१३॥
Kavalitasakalajagattrayavikaṭamahākālakavalanodyuktā |
Upabhuktabhāvavibhavaprabhavāpi kṛśodarī jayasi || 13 ||
You are the Supreme (jayasi) Kṛśodarī, the thin bellied (kṛśa-udarī), who, though (api) engages in the act of swallowing the fearful great lord of Time, who consumed all the three worlds (kavalita-sakala-jagat-traya-vikaṭa-mahā-kāla-kavalana-udyuktā), are the Source of Glory when mundane existence is swallowed (upa-bhukta-bhāva-vibhava-pra-bhavā). || 13 ||
रूपत्रयपरिवर्जितमसमं रूपत्रयान्तरव्यापि ।
अनुभवरूपमरूपं जयति परं किमपि ते रूपम् ॥१४॥
Rūpatrayaparivarjitamasamaṃ rūpatrayāntaravyāpi |
Anubhavarūpamarūpaṃ jayati paraṃ kimapi te rūpam || 14 ||
Supreme (jayati) is your (te) inconceivable (kim-api) and unparalleled (asamam) Supreme (param) Nature (rūpam), which assumes the form of perception (anu-bhava-rūpam), but remains formless (arūpam). Though it is devoid of the triplet of forms --i.e. subject, etc.-- (rūpa-traya-pari-varjitam), also pervades the heart of it (rūpa-traya-antara-vyāpi). || 14 ||
अव्ययमकुलममेयं विगलितसदसद्विवेककल्लोलम् ।
जयति प्रकाशविभवस्फीतं काल्याः परं धाम ॥१५॥
Avyayamakulamameyaṃ vigalitasadasadvivekakallolam |
Jayati prakāśavibhavasphītaṃ kālyāḥ paraṃ dhāma || 15 ||
Supreme (jayati) is the imperishable (avyayam) and immeasurable (ameyam) transcendental (akulam) Supreme (param) Abode (dhāma) of Kālī (kālyāḥ), full of the majesty of Light (prakāśa-vibhava-sphītam). It is the wave of discriminative Knowledge, in which the notions of being and non-being dissolve (vigalita-sat-asat-viveka-kallolam). || 15 ||
ऋतुमुनिसंख्यं रूपं विभज्य पञ्चप्रकारमेकैकम् ।
दिव्यौघमुद्गिरन्ती जयति जगत्तारिणी जननी ॥१६॥
Ṛtumunisaṃkhyaṃ rūpaṃ vibhajya pañcaprakāramekaikam |
Divyaughamudgirantī jayati jagattāriṇī jananī || 16 ||
Supreme (jayati) is the Mother (jananī), who, after dividing (vibhajya) her own thirteenfold (ṛtu-muni-saṃkhyam) Nature (rūpam) one by one (ekaikam) in a five-fold manner -becoming sixtyfivefold- (pañca-prakāram), enables one to cross the ocean of the universe (jagat-tāriṇī) by manifesting (udgirantī) the Divine Flow --i.e. the Vṛndacakram-- (divya-ogham). || 16 ||
भूदिग्गोखगदेवीचक्रलसज्ज्ञानविभवपरिपूर्णम् ।
निरुपमविश्रान्तिमयं श्रीपीठं जयति ते रूपम् ॥१७॥
Bhūdiggokhagadevīcakralasajjñānavibhavaparipūrṇam |
Nirupamaviśrāntimayaṃ śrīpīṭhaṃ jayati te rūpam || 17 ||
Supreme (jayati) is your (te) Nature (rūpam ), known as the venerable Pīṭha or Sacred Seat (śrī-pīṭham), which consists of an incomparable Rest (nirupama-viśrānti-mayam), full of the Glory of perception, coming to light through the Wheels of the Goddess which pervade the external world, the external and internal senses, and the subject -bhūcarīcakra, dikcarīcakra, gocarīcakra and khecarīcakra- (bhū-dik-go-kha-ga-devī-cakra-lasat-jñāna-vibhava-paripūrṇam). || 17 ||
प्रलयलयान्तरभूमौ विलसितसदसत्प्रपञ्चपरिहीनाम् ।
देवि निरुत्तरतरां नौमि सदा सर्वतः प्रकटाम् ॥१८॥
Pralayalayāntarabhūmau vilasitasadasatprapañcaparihīnām |
Devi niruttaratarāṃ naumi sadā sarvataḥ prakaṭām || 18 ||
Oh Devī (devi)! I praise (naumi) the Greater than the greatest (niruttaratarām), who is free of the expansion that appears as ‘being and non-being’ (vilasita-sat-asat-pra-pañca-parihīnām) on the stage where dissolution itself dissolves (pralaya-laya-antara-bhūmau), and therefore, constantly (sadā) evident (prakaṭām) everywhere (sarvataḥ). || 18 ||
यादृङ्महाश्मशाने दृष्टं देव्याः स्वरूपमकुलस्थम् ।
तादृग्जगत्त्रयमिदं भवतु तवाम्ब प्रसादेन ॥१९॥
Yādṛṅmahāśmaśāne dṛṣṭaṃ devyāḥ svarūpamakulastham |
Tādṛgjagattrayamidaṃ bhavatu tavāmba prasādena || 19 ||
May this (idam) threefold world becomes just like (tādṛś-jagat-trayam…bhavatu) the Essential Nature (sva-rūpam) of Devī (devyāḥ), standing in transcendence (akula-stham), as (yādṛś) I have perceived It (dṛṣṭam) by your (tava) Favor (prasādena) on the great Cremation Ground (mahā-śmaśāne), Oh Mother (amba)! || 19 ||,
इत्थं स्वरूपस्तुतिरभ्यधायि सम्यक्समावेशदशावशेन ।
मया शिवेनास्तु शिवाय सम्यङ्ममैव विश्वस्य तु मङ्गलाय ॥२०॥
Itthaṃ svarūpastutirabhyadhāyi samyaksamāveśadaśāvaśena |
Mayā śivenāstu śivāya samyaṅmamaiva viśvasya tu maṅgalāya || 20 ||
In this manner (ittham), being Śiva (śivena), I (mayā) presented (abhyadhāyi) this praise of one’s Essential Nature (sva-rūpa-stutiḥ) through the authority of a complete absorption into It (samyak-samāveśa-daśā-vaśena). Let (astu) it be for the welfare (śivāya) and happiness (maṅgalāya) of the world (viśvasya…tu), which is nothing but (eva) entirely my own Nature (samyak…mama). || 20 ||
॥कृतिरियं श्रीज्ञाननेत्रपादानामिति शिवम्॥
|| Kṛtiriyaṃ śrījñānanetrapādānāmiti śivam ||
This (iyam) work (kṛtiḥ) is written by most venerable Jñānanetra (śrī‑jñāna-netra-pādānām). Let there be (iti) welfare for all (śivam)! ||
Sanskrit source:
Svāmī Lakṣmaṇa Joo
